Medical migration appears to be an increasing global phenomenon, with complex contributing factors. Although it is acknowledged that such movements are inevitable, given the current globalized economy, the movement of health professionals from their country of training raises questions about equity of access and quality of care. Concerns arise if migration occurs from low- and middle-income countries to high-income countries. The actions of HICs receiving medical practitioners from LMICs are examined through the global justice theories of John Rawls and Immanuel (...) Kant. These theories were initially proposed by Pogge and Tan and, in this work, are extended to the issue of medical migration. Global justice theories propose that instead of looking at health needs and workforce issues within their national boundaries, HICs should be guided by principles of justice relevant to the needs of health systems on a global scale. Issues of individual justice are also considered within the framework of rights and social responsibilities of individual medical practitioners. Local and international policy changes are suggested based on both global justice theories and the ideals of individual justice. (shrink)

An attempt is made to introduce the concept of magnetic moment and magnetic induction directly from observed mechanical interactions between magnets, without bringing in the idealized notion of isolated magnetic poles.

In this paper, I draw attention to various doctrines common to different Vedāntic traditions. In particular, I pay close attention to the doctrine of beginningless _karman_. I also note that this doctrine seems to stand in tension with Leibnizian Cosmological Arguments (LCAs) and Kalām Cosmological Arguments (KCAs). This tension arises because defenders of these arguments argue that an infinite causal regress or an actual infinite cannot be physically instantiated and because the doctrine of beginningless _karman_ seems to imply that such (...) a regress or actual infinite can be physically instantiated. I address this tension by showing that not all interpretations of beginningless _karman_ involve an infinite causal regress or an actual infinite. I close this paper by highlighting a few features that Vedāntic traditions have that make them more resistant to some objections to LCAs and KCAs. (shrink)

ABSTRACT The paper examines the ethical conception of the most well‐known and much discussed Hindu text, the Bhagavad Gītā, in the context of the Western distinction between duty ethics and virtue ethics. Most of the materials published on the Gītā make much of its conception of duty; however, there is no systematic investigation of the notion of virtue in the Gītā. The paper begins with a discussion of the fundamental characteristics of virtue ethics, before undertaking a discussion of the conceptions (...) of duty and virtue in the Gītā. The paper clearly demonstrates that (1) both duty and virtue coexist in the Gītā, and (2) the Gītā accords virtue an important place. (shrink)

Is it possible to found a Heideggerian ethic around the notion of a relationship to being (Bezug zum Seyn)? Going against much of the Western tradition, Gupta considers if the being-relationship could result in a feeling or mystical experience that is the basis of ethics. Along the way, such an affective and embodied approach to ethics brings us into dialogue with a range of thinkers, such as Kant and Schweitzer. Further, it is suggested that an environmental philosophy is consistent (...) with a Heideggerian ethics. Finally, recent research in the neurosciences is marshaled to at least show the plausibility of Heidegger's brand of moral realism as it is developed. (shrink)

This is a philological and critical analysis of two crucial philosophical concepts, viz., reaso and experienceâ. The study shows that, though there is no word in Sanskrit which may be taken as equivalent of Western reason and thought, such terms as tarka, yukti, nyaya, anumana, buddhi, etc., clearly capture parts or aspects of what is meant by reason and thought (Denken). Moreover, it is misleading to trans- late sruti as revelation. Construing sruti as revelation surreptitiously imports a Semitic theological concept (...) into the Vedic tradition. The case of experience is more promising because we have such Sanskrit words as anubhava or anubhuti that do translate into experience. However, experience in Western thought has acquired many shades of meaning, and the study determines in what sense the Indian anubhava captures the Western experience. Finally, the book demonstrates that Indian philosophy provides an account of the cognitive process that begins with perception and culminates in wisdom (highest experience). This whole process may be called reason, at both ends of which we can talk of experience, which places experience not in an external opposition to reason, but rather as something that belongs to it internally. Thus, the modern Western opposition between reason and experience collapses and the two toge-ther yield an integrated process of acquisition, validation, and practical application of knowledge. (shrink)

Exhaustive study of the philosophy of Rāmāyaṇa, classical Sanskrit work by Vālmīki.

On religious and spiritual life as depicted in Bhāgavatapurāṇa, Hindu mythological text.